Origin of the Qashqa’i Tribe and Its Relation to Rug Weaving
by Majid Paydar, PhD
Introduction
I am originally from Shiraz, the largest city in Fars Province, in the south of Iran. Although the distance from my hometown to checkpoints between which the Qashqa’i tribe migrate twice a year is only several hours drive, my extensive contact with the tribe was during 1967-69 when I was in the Health Corps program under the Shah’s reign. As health education officer, I worked closely with a popular physician among the tribe and became friends with the Chief (Khan), school teachers, nd many other Qashqa’i members, who invited me to participate in hunting and in an elegant feast for us in the Khan’s tent.
Qashqa’i move twice a year, going south to the warmer area around Firuzabad in winter, and back to the north of Fars Province in summer. These most hospitable nomads depend upon nature and look for green pasture for their animals.
by Majid Paydar, PhD
Introduction
I am originally from Shiraz, the largest city in Fars Province, in the south of Iran. Although the distance from my hometown to checkpoints between which the Qashqa’i tribe migrate twice a year is only several hours drive, my extensive contact with the tribe was during 1967-69 when I was in the Health Corps program under the Shah’s reign. As health education officer, I worked closely with a popular physician among the tribe and became friends with the Chief (Khan), school teachers, nd many other Qashqa’i members, who invited me to participate in hunting and in an elegant feast for us in the Khan’s tent.
Qashqa’i move twice a year, going south to the warmer area around Firuzabad in winter, and back to the north of Fars Province in summer. These most hospitable nomads depend upon nature and look for green pasture for their animals.
Qashqa’i Rugs
Rugs identified as Qashqa’i, pile or flatweave, generally are made by wives and daughters of Qashqa’i tribesmen located in Southern Persia (Iran). The weavers create interesting, valuable rugs both in geometric and floral patterns, using natural dyes. The Qashqa’i, the largest tribe in the south, weave rugs that surpass others due to the variety of designs, clarity of colors and fineness of weave. They employ both asymmetrical and symmetrical knots, usually woven between two red wfts. Often they use wool warp thread as well as cotton. Colors are usually reds, blues, greens, and a lot of yellow and ivory, giving Qashqa’i rugs characteristics of their own, distinguishable from others. Their weaving techniques, the quality of the Fars wool, and certain motifs—such as peacocks, gazelle, deer, lions and sometimes domestic fowl—make Qashqa’i rugs unique.
However, examining Qashqa’i designs, one might see the elements of a wide spectrum of patterns from Asia Minor, the Caucus areas, Turkoman, and the northern part of India, as well as internal rug weaving areas such as Shahavan in the northwest of Iran, Kurdestan and Lorestan. The diversity in design is even further extended due to the intermarriage of Qashqa’i members with other tribes as well as sedentary rural people.
Comparing Qashqa’i with some Caucasian rugs, for instance, one might wonder if it is a coincidence that southern Persian tribal weavers have employed the same or similar motifs as the weavers in the Caucus in southern Russia. Moreover, consider the geographical distance between the two locations, which exceeds one thousand miles, plus the nomadic nature of the Qashqa’i lifestyle. They are basically herdsmen, living in tents in remote areas, lacking transportation, and, therefore, lacking interaction with these people, which makes the phenomenon even more interesting. To come up with a plausible answer, we need to look at the historical background of the people.
History
The history of the Qashqa’i is rather vague. It is not known clearly when this Turkish-speaking tribe arrived, or from what place of origin, or why they came to Iran and eventually chose to stay in Fars province. Speculations by various scholars have resulted in differing theories, each focusing on some different aspect of the tribe, such as linguistic, sociocultural, and biological factors. The convergence of these approaches helps us to have a better understanding of the complexity of the Qashqa’i origin.
The Linguistic Approach
Among linguistic analyses, Mirza Hassan Fasai in his well-known book Farsnameye Naseri writes that the root for Qashqa’i is actually “Qach-Qai,” which means “escaped” in Turkish. The Khaladj tribe from Asia Minor migrated to Iraq and some of htem escaped to the southern part of Iran, or Fars. Hence, the Khaladj tribe called the escapees “Qach-Qai,” then gradually the term was modified to Qashqa’i.
Another interpretation of the Qashqa’i term comes from the Encyclopedia of Islam. In the Turkish language, “Qashqe” means “white mark on the horse forehead,” or “white forehead horse.” Also, the term in Turkish means “courageous” and “hero.” Finally, among Hindus, “Qashqe” is a mark that is made with a finger touched with saffron on the individual’s forehead. This is considered to be a symbol of good luck among Hindus.
Another view is that they are originally from Kashqar. Some twenty thousand of these people migrated to Fars accompanying Sad-Ibn-e-Zangi. The members called themselves “Kashqari.” Then the name was changed to “Qashqari,” then modified to “Qashqa’i.” Still another view believes Qashqa’is originally are from the Yamut tribe (Turkoman) in the northeast of Iran. Therefore, they were called Qashqe, then the term as changed to Qashqa’i. This view argues that the Qashqa’i language is a branch of Ghuzz Turks’ language. Also, Ashitani says that it is certain that Qashqa’is are rooted from Qichan plain Turkomans, in the northeast part of Iran, and later migrated to the areas between India and Sistan, then migrated to Iraq. Finally they moved to Fars.
Sociocultural Approach
Another theory tries to link the Qashqa’i place of origin to Asia Minor. This theory stresses that these people migrated from the Caucus and they are a branch of those Turkish-speaking people who migrated to Central Asia, then the Middle East and Iran. Furthermore, the cause of this large migration was political and it happened after the attacks of Qaznavian and Saljugian.
Social and anthropological theories argue that the Qashqa’i people did not migrate to Fars at one time. Moreover, early Qashqa’i settlers were scattered and were not unified under a single socio-political system. In fact, the earliest historical document that shows this tribe identified as Qashqa’i was in the Safavid dynasty and it was reported by Mohammad Hossein Mostowfi about two hundred years ago. Also, some historical documents reveal that the earliest groups who migrated to this territory were a Farsimadan subtribe which started around 600 years ago. Gradually other migrations occurred and eventually they were unified under the Qashqa’i title during the Safavid dynasty. Some anthropologists have traced the places of origin of some of the subtribes. For example, O. Garrod claims that the family of Ard Kapan from Amale Qashqa’i migrated from the Bakhtiari area. Also, H. Fields argues that Safikhani clan place of origin was Lorestan. Moreover, some groups of Shishbolukis are the descendents of Iraqi Turkoman who migrated to Fars for political reasons to escape from Qaznavi Turks’ tyranny. The Kurdish cultural background of some Kashkuli groups could be explained by noting that after migrating to Iran they stayed in Kurdistan for some time before residing in Fars. It is probable that the name Shishboluki came from Boluk-e-Shish from Khalajestan of Arak, an important center of rug weaving located in the western part of Iran. Finally James Opie in his search for a particular design-form, relying on Persian historical analysis, came to the conclusion that in Nader Shah’s invasion of Afghanistan and India in the 18th century, some Qashqa’i tribe members were participants in the warfare. He concluded that it is quite possible that some rugs were returned to South Persia and copied later by Kashkuli weavers.
Biological Approach
Interestingly enough, some biological theories stress Qashqa’i physical appearances. Specifically taking Kashkuli and Darshuri subtribes into consideration, they have white skin, blonde hair, and blue or green eyes. These biological factors are used to link these members originally as Caucasians. Along with the biological factors, similarity in dialects and in rug weaving styles, especially gelims (kelims) and needlepoint, are other strong factors to believe that these people migrated from the northwest of the country.
Conclusions
In summary, although Qashqa’i rugs have certain characteristics that are unique, the designs are influenced by others. These resemblances in patterns with others are not coincidental; rather, studying the history and the cultural background of the Qashqa’i reveals the fact that these nomads migrated to Southern Persia from different origins at different times. At times, some stayed in one territory and then migrated again, apparently mostly for political reasons. Finally, they settled in Fars, in South Persia. In the beginning of the arrival, there was no single title to identify them. It was during the Safavid dynasty that they were unified and called Qashqa’i. The diversity in their background, influenced by contact with other groups, is considered the main cause of diversity in their rug designs.
Rugs identified as Qashqa’i, pile or flatweave, generally are made by wives and daughters of Qashqa’i tribesmen located in Southern Persia (Iran). The weavers create interesting, valuable rugs both in geometric and floral patterns, using natural dyes. The Qashqa’i, the largest tribe in the south, weave rugs that surpass others due to the variety of designs, clarity of colors and fineness of weave. They employ both asymmetrical and symmetrical knots, usually woven between two red wfts. Often they use wool warp thread as well as cotton. Colors are usually reds, blues, greens, and a lot of yellow and ivory, giving Qashqa’i rugs characteristics of their own, distinguishable from others. Their weaving techniques, the quality of the Fars wool, and certain motifs—such as peacocks, gazelle, deer, lions and sometimes domestic fowl—make Qashqa’i rugs unique.
However, examining Qashqa’i designs, one might see the elements of a wide spectrum of patterns from Asia Minor, the Caucus areas, Turkoman, and the northern part of India, as well as internal rug weaving areas such as Shahavan in the northwest of Iran, Kurdestan and Lorestan. The diversity in design is even further extended due to the intermarriage of Qashqa’i members with other tribes as well as sedentary rural people.
Comparing Qashqa’i with some Caucasian rugs, for instance, one might wonder if it is a coincidence that southern Persian tribal weavers have employed the same or similar motifs as the weavers in the Caucus in southern Russia. Moreover, consider the geographical distance between the two locations, which exceeds one thousand miles, plus the nomadic nature of the Qashqa’i lifestyle. They are basically herdsmen, living in tents in remote areas, lacking transportation, and, therefore, lacking interaction with these people, which makes the phenomenon even more interesting. To come up with a plausible answer, we need to look at the historical background of the people.
History
The history of the Qashqa’i is rather vague. It is not known clearly when this Turkish-speaking tribe arrived, or from what place of origin, or why they came to Iran and eventually chose to stay in Fars province. Speculations by various scholars have resulted in differing theories, each focusing on some different aspect of the tribe, such as linguistic, sociocultural, and biological factors. The convergence of these approaches helps us to have a better understanding of the complexity of the Qashqa’i origin.
The Linguistic Approach
Among linguistic analyses, Mirza Hassan Fasai in his well-known book Farsnameye Naseri writes that the root for Qashqa’i is actually “Qach-Qai,” which means “escaped” in Turkish. The Khaladj tribe from Asia Minor migrated to Iraq and some of htem escaped to the southern part of Iran, or Fars. Hence, the Khaladj tribe called the escapees “Qach-Qai,” then gradually the term was modified to Qashqa’i.
Another interpretation of the Qashqa’i term comes from the Encyclopedia of Islam. In the Turkish language, “Qashqe” means “white mark on the horse forehead,” or “white forehead horse.” Also, the term in Turkish means “courageous” and “hero.” Finally, among Hindus, “Qashqe” is a mark that is made with a finger touched with saffron on the individual’s forehead. This is considered to be a symbol of good luck among Hindus.
Another view is that they are originally from Kashqar. Some twenty thousand of these people migrated to Fars accompanying Sad-Ibn-e-Zangi. The members called themselves “Kashqari.” Then the name was changed to “Qashqari,” then modified to “Qashqa’i.” Still another view believes Qashqa’is originally are from the Yamut tribe (Turkoman) in the northeast of Iran. Therefore, they were called Qashqe, then the term as changed to Qashqa’i. This view argues that the Qashqa’i language is a branch of Ghuzz Turks’ language. Also, Ashitani says that it is certain that Qashqa’is are rooted from Qichan plain Turkomans, in the northeast part of Iran, and later migrated to the areas between India and Sistan, then migrated to Iraq. Finally they moved to Fars.
Sociocultural Approach
Another theory tries to link the Qashqa’i place of origin to Asia Minor. This theory stresses that these people migrated from the Caucus and they are a branch of those Turkish-speaking people who migrated to Central Asia, then the Middle East and Iran. Furthermore, the cause of this large migration was political and it happened after the attacks of Qaznavian and Saljugian.
Social and anthropological theories argue that the Qashqa’i people did not migrate to Fars at one time. Moreover, early Qashqa’i settlers were scattered and were not unified under a single socio-political system. In fact, the earliest historical document that shows this tribe identified as Qashqa’i was in the Safavid dynasty and it was reported by Mohammad Hossein Mostowfi about two hundred years ago. Also, some historical documents reveal that the earliest groups who migrated to this territory were a Farsimadan subtribe which started around 600 years ago. Gradually other migrations occurred and eventually they were unified under the Qashqa’i title during the Safavid dynasty. Some anthropologists have traced the places of origin of some of the subtribes. For example, O. Garrod claims that the family of Ard Kapan from Amale Qashqa’i migrated from the Bakhtiari area. Also, H. Fields argues that Safikhani clan place of origin was Lorestan. Moreover, some groups of Shishbolukis are the descendents of Iraqi Turkoman who migrated to Fars for political reasons to escape from Qaznavi Turks’ tyranny. The Kurdish cultural background of some Kashkuli groups could be explained by noting that after migrating to Iran they stayed in Kurdistan for some time before residing in Fars. It is probable that the name Shishboluki came from Boluk-e-Shish from Khalajestan of Arak, an important center of rug weaving located in the western part of Iran. Finally James Opie in his search for a particular design-form, relying on Persian historical analysis, came to the conclusion that in Nader Shah’s invasion of Afghanistan and India in the 18th century, some Qashqa’i tribe members were participants in the warfare. He concluded that it is quite possible that some rugs were returned to South Persia and copied later by Kashkuli weavers.
Biological Approach
Interestingly enough, some biological theories stress Qashqa’i physical appearances. Specifically taking Kashkuli and Darshuri subtribes into consideration, they have white skin, blonde hair, and blue or green eyes. These biological factors are used to link these members originally as Caucasians. Along with the biological factors, similarity in dialects and in rug weaving styles, especially gelims (kelims) and needlepoint, are other strong factors to believe that these people migrated from the northwest of the country.
Conclusions
In summary, although Qashqa’i rugs have certain characteristics that are unique, the designs are influenced by others. These resemblances in patterns with others are not coincidental; rather, studying the history and the cultural background of the Qashqa’i reveals the fact that these nomads migrated to Southern Persia from different origins at different times. At times, some stayed in one territory and then migrated again, apparently mostly for political reasons. Finally, they settled in Fars, in South Persia. In the beginning of the arrival, there was no single title to identify them. It was during the Safavid dynasty that they were unified and called Qashqa’i. The diversity in their background, influenced by contact with other groups, is considered the main cause of diversity in their rug designs.
